There are prophecies concerning this Manifestation in the Buddhistic books, but they are in symbols and metaphors, and some spiritual conditions are mentioned therein, but the leaders of religion do not understand. They think these prophecies are material things; yet those signs are foreshadowing spiritual occurrences.
- ‘Abdu’l-Baha (‘Tablets of ‘Abdu’l-Baha, vol. 3)
O thou spiritual youth! Japan hath made wonderful progress in material civilization, but she will become perfect when she also becometh spiritually developed and the power of the Kingdom becometh manifest in her.
One will encounter a little difficulty in the beginning of the establishment of the Cause of God in that country, but later it will become very easy, for the inhabitants of Japan are intelligent, sagacious and have the power of rapid assimilation.
- ‘Abdu’l-Baha (‘Tablets of ‘Abdu’l-Baha, vol. 3)
This evening I will speak to you upon the subject of existence and nonexistence, life and death. Existence is the expression and outcome of composition and combination. Nonexistence is the expression and outcome of division and disintegration. If we study the forms of existence in the material universe, we find that all created things are the result of composition. Material elements have grouped together in infinite variety and endless forms. Each organism is a compound; each object is an expression of elemental affinity. We find the complex human organism simply an aggregation of cellular structure; the tree is a composite of plant cells; the animal, a combination and grouping of cellular atoms or units, and so on. Existence or the expression of being is, therefore, composition; and nonexistence is decomposition, division, disintegration. When elements have been brought together in a certain plan of combination, the result is the human organism; when these elements separate and disperse, the outcome is death and nonexistence. Life is, therefore, the product of composition; and death signifies decomposition.
Likewise, in the world of minds and souls, fellowship, which is an expression of composition, is conducive to life, whereas discord, which is an expression of decomposition, is the equivalent of death. Without cohesion among the individual elements which compose the body politic, disintegration and decay must inevitably follow and life be extinguished.
- ‘Abdu’l-Baha (From a talk, 24 April 1912, Washington, D.C.; ‘The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912’)
Question: What is the difference between mind, spirit, and soul?
Answer: It was already explained that, in general, spirit is divided into five categories: the vegetable spirit, the animal spirit, the human spirit, the spirit of faith, and the Holy Spirit.
The vegetable spirit is that power of growth which is brought about in the seed through the influence of other created things.
The animal spirit is that all-embracing sensory power which is realized through the composition and combination of the elements. When this composition disintegrates, that spirit likewise perishes and becomes non-existent. It may be likened to this lamp: When oil, wick, and flame are brought together and combined, it is lit; and when this combination disintegrates—that is, when the constituent parts are separated from one another—the lamp also is extinguished.
The human spirit, which distinguishes man from the animal, is the rational soul, and these two terms—the human spirit and the rational soul—designate one and the same thing. This spirit, which in the terminology of the philosophers is called the rational soul, encompasses all things and as far as human capacity permits, discovers their realities and becomes aware of the properties and effects, the characteristics and conditions of earthly things. But the human spirit, unless it be assisted by the spirit of faith, cannot become acquainted with the divine mysteries and the heavenly realities. It is like a mirror which, although clear, bright, and polished, is still in need of light. Not until a sunbeam falls upon it can it discover the divine mysteries.
As for the mind, it is the power of the human spirit. The spirit is as the lamp, and the mind as the light that shines from it. The spirit is as the tree, and the mind as the fruit. The mind is the perfection of the spirit and a necessary attribute thereof, even as the rays of the sun are an essential requirement of the sun itself.
- ‘Abdu’l-Baha (Table talks in Akka, authenticated by ‘Abdu’l-Baha; published as ‘Some Answered Questions’ – 2014 revised translation by the Baha’i World Centre)
…the Holy Spirit, which is the mediator between God and His creation. It is like a mirror facing the sun: Just as a spotless mirror receives the rays of the sun and reflects its bounty to others, so too is the Holy Spirit the mediator of the light of holiness, which it conveys from the Sun of Truth to sanctified souls. This Spirit is adorned with all the divine perfections. Whensoever it appears, the world is revived, a new cycle is ushered in, and the body of humanity is clothed in a fresh attire. It is like the spring: When it arrives, it transports the world from one condition to another. For at the advent of springtide the black earth, the fields, and the meadows become green and verdant; flowers and sweet-scented herbs of every kind spring forth; trees are endowed with a new life; wondrous fruits are produced; and a new cycle is inaugurated.
- ‘Abdu’l-Baha (Table talks in Akka, authenticated by ‘Abdu’l-Baha; published as ‘Some Answered Questions’ – 2014 revised translation by the Baha’i World Centre)
…the spirit of faith and the outpouring grace of the All-Merciful. This spirit proceeds from the breath of the Holy Spirit, and through a power born of God it becomes the cause of everlasting life. It is that power which makes the earthly soul heavenly and the imperfect man perfect. It cleanses the impure, unlooses the tongue of the silent, sanctifies the bondslaves of passion and desire, and confers knowledge upon the ignorant.
- ‘Abdu’l-Baha (Table talks in Akka, authenticated by ‘Abdu’l-Baha; published as ‘Some Answered Questions’ – 2014 revised translation by the Baha’i World Centre)
As to the human spirit, its likeness is that of a glass and the bounty of the sun. That is, the body of man, which is composed of the elements, is the most perfect form of composition and combination, the soundest arrangement, the noblest composition, and the most perfect of all existing things. It grows and develops through the animal spirit. This perfect body can be compared to a mirror, and the human spirit to the sun: If the glass is shattered or the mirror destroyed, no harm befalls the outpouring grace of the sun, which continues unabated.
This spirit is the discovering power that encompasses all things. All the wondrous signs, all the crafts and discoveries, all the mighty undertakings and momentous historical events of which you are aware, have been discovered by this spirit and brought forth from the invisible realm into the visible plane through its spiritual power. …
But this human spirit has two aspects: one divine and one satanic—that is, it is capable of both the greatest perfection and the greatest deficiency. Should it acquire virtues, it is the noblest of all things; and should it acquire vices, it becomes the most vile.
- ‘Abdu’l-Baha (Table talks in Akka, authenticated by ‘Abdu’l-Baha; published as ‘Some Answered Questions’ – 2014 revised translation by the Baha’i World Centre)
O thou who art attracted by the Word of God to the Kingdom of God! Turn with the whole of thy being to God, forget aught else save God, and supplicate God to make thee a sign of guidance in the midst of people who are veiled from God; perchance they may be guided to the Orb of all horizons, enter the kingdom of harmony, drink of the cup of the love of God, rejoice at the manifestation of the Kingdom of God, and shelter themselves in the shadow of the Tree of Life in the midst of the Paradise of God.
This beseemeth the believers; this is the qualification of the sincere; this is the path of the knowers, and this is the utmost aim of the faithful. Exert thy utmost power that thou mayest share this great bounty.
- 'Abdu'l-Baha (Tablets of ‘Abdu’l-Baha, vol. 3)
In the Christian Dispensation it was Mary Magdalene who was the cause of the steadfastness of the disciples. After Jesus all the disciples were shaken, but Mary Magdalene, like unto a lion, remained firm.
- ‘Abdu’l-Baha (From a Tablet; Additional Tablets, Extracts and Talks; online Baha’i Reference Library of the Baha’i World Center)
The greatest bounty of God to man is knowledge.... If religious beliefs should contradict science and reason, they are assuredly ignorance.
- ‘Abdu’l-Baha (From a Tablet; Additional Tablets, Extracts and Talks; online Baha’i Reference Library of the Baha’i World Center)
Religion and science are linked together; they cannot be separated.
- ‘Abdu’l-Baha (From a Tablet; Additional Tablets, Extracts and Talks; online Baha’i Reference Library of the Baha’i World Center)
The coming of a Manifestation of God is the season of spiritual spring. For instance, the appearance of Christ was a divine springtime. Therefore, it caused a great commotion and vibrant movement in the world of humanity. The Sun of Reality dawned, the cloud of mercy poured down its rain, the breezes of providence moved, the world became a new world, mankind reflected an extraordinary radiance, souls were educated, minds were developed, intelligences became acute, and the human world attained a new freshness of life, like unto the advent of spring. Then gradually that spring was followed by the autumn of death and decay. The teachings of Christ were forgotten. The Christly bounties ceased. Divine moralities disappeared. Day ended in night. The people became negligent and oblivious. Minds weakened until conditions reached such a crisis that material science rose in the ascendant. Knowledge and sciences of the Kingdom became obsolete, the mysteries of God deepened, and the traces of the bounties of Christ were completely obliterated. The nations were enmeshed in superstition and blind imitation. Discord and disagreement arose, culminating in strife, war and bloodshed. Hearts were torn asunder in violence. Various denominations appeared, diverse sects and creeds arose, and the whole world was plunged into darkness.
At such a time as this Bahá’u’lláh dawned from the horizon of Persia. He reformed and renewed the fundamentals and realities of Christ’s teachings. He endured the greatest difficulties and underwent the severest ordeals.
- ‘Abdu’l-Baha (From a talk, 24 April 1912, Washington, D.C.; ‘The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912’)
I have an interest in the Kingdom, and this is a sincere intention. I have perfect love for you; therefore, I have traveled this long distance to meet and greet you. I hope that these gatherings may be productive of great results, and there is no greater result than the love of God. There is no greater result than bonds of service in the divine Kingdom and attainment to the good pleasure of the Lord. Therefore, I desire that your hearts may be directed to the Kingdom of God, that your intentions may be pure and sincere, your purposes turned toward altruistic accomplishment unmindful of your own welfare; nay, rather, may all your intentions center in the welfare of humanity, and may you seek to sacrifice yourselves in the pathway of devotion to mankind. Even as Jesus Christ forfeited His life, may you, likewise, offer yourselves in the threshold of sacrifice for the betterment of the world; and just as Bahá’u’lláh suffered severe ordeals and calamities nearly fifty years for you, may you be willing to undergo difficulties and withstand catastrophes for humanity in general. May you bear these trials and tests most willingly and joyously, for every night is followed by a day, and every day has a night. Every spring has an autumn, and every autumn has its spring.
- ‘Abdu’l-Baha (From a talk, 24 April 1912, Washington, D.C.; ‘The Promulgation of Universal Peace: Talks Delivered by 'Abdu'l-Bahá during His Visit to the United States and Canada in 1912’)
Question: It is said in the Kitáb-i-Aqdas: “…whoso is deprived thereof, hath gone astray, though he be the author of every righteous deed”.[149] What is the meaning of this verse?
Answer: The meaning of this blessed verse is that the foundation of success and salvation is the recognition of God, and that good deeds, which are the fruit of faith, derive from this recognition.
When this recognition is not attained, man remains veiled from God and, as he is veiled, his good works fail to achieve their full and desired effect. This verse does not mean that those who are veiled from God are all equal, whether they be doers of good or workers of iniquity. It means only that the foundation is the recognition of God and that good deeds derive from this knowledge. Nevertheless, it is certain that among those who are veiled from God there is a difference between the doer of good and the sinner and malefactor. For the veiled soul who is endowed with good character and conduct merits the forgiveness of God, while the veiled sinner possessed of bad character and conduct will be deprived of the bounties and bestowals of God. Herein lies the difference.
This blessed verse means, therefore, that good deeds alone, without the recognition of God, cannot lead to eternal redemption, to everlasting success and salvation, and to admittance into the Kingdom of God.
- ‘Abdu’l-Baha (Table talks in Akka, authenticated by ‘Abdu’l-Baha; published as ‘Some Answered Questions’ – 2014 revised translation by the Baha’i World Centre)
In no other species in the world of existence can such difference, distinction, contrast, and contradiction be seen as in man. For instance, it is upon man that the effulgent light of the Divinity has been shed, as it was with Christ—see how glorious and noble man is! At the same time, he worships stones, trees, and lumps of clay—see how wretched he is, that the object of his worship should be the basest degrees of existence, that is, lifeless stones and clods of earth, mountains, woods, and trees! What greater wretchedness can there be for man than to worship the lowliest of all things?
- ‘Abdu’l-Baha (Table talks in Akka, authenticated by ‘Abdu’l-Baha; published as ‘Some Answered Questions’ – 2014 revised translation by the Baha’i World Centre)
…knowledge is a human attribute but so is ignorance; truthfulness is a human attribute but so is falsehood; and the same holds true of trustworthiness and treachery, justice and tyranny, and so forth. In brief, every perfection and virtue, as well as every vice, is an attribute of man. Consider, likewise, the differences that exist among the members of the human race. Christ was in the form of a man and so was Caiaphas; Moses was a man and so was Pharaoh; Abel was a man and so was Cain; Bahá’u’lláh was a man and so was Yahyá. That is why man is said to be the greatest sign of God—that is, he is the Book of Creation—for all the mysteries of the universe are found in him. Should he come under the shadow of the true Educator and be rightly trained, he becomes the gem of gems, the light of lights, and the spirit of spirits; he becomes the focal centre of divine blessings, the wellspring of spiritual attributes, the dawning-place of heavenly lights, and the recipient of divine inspirations. Should he, however, be deprived of this education, he becomes the embodiment of satanic attributes, the epitome of animal vices, and the source of all that is oppressive and dark.
- ‘Abdu’l-Baha (Table talks in Akka, authenticated by ‘Abdu’l-Baha; published as ‘Some Answered Questions’ – 2014 revised translation by the Baha’i World Centre)
No talk is there in town save of the loved one’s rippling hair;
No spell abroad except her eyebrow’s curve—exquisite snare!
[Persian poet Sa‘dí, in “Badáyi‘”]
So resoundingly was the Divine Call raised that all ears were thrilled by it and all souls stirred. “What call is this,” minds marvelled, “that hath been so raised? What star is this, that hath thus risen in the heavens?” Some were lost in wonder, others made inquiry; still others set forth proofs and arguments. All confessed that the teachings of Bahá’u’lláh were, in truth, unparalleled, and that they constituted the spirit of this age, the illumination of this century. At most, such criticism as was voiced against them did not extend beyond the claim that similar teachings had been enunciated in the Gospel, in reply to which we said: “Among these teachings is the unity of mankind—show us in which book this is recorded. Another teaching is universal peace—in which book is this? That religion should be a cause of love and unity, otherwise it would be better to do without it—in which book is this? And that religion should be conformable with sound reason and true knowledge—in which book is this? In which book hath the equality of men and women been established? And the elimination of all forms of prejudice, whether of creed, religion, nation, politics, or race—in which book is this?” These and similar considerations we set forth in reply.
- ‘Abdu’l-Baha (From a Tablet; Additional Tablets, Extracts and Talks; online Baha’i Reference Library of the Baha’i World Center)
He is the All-Glorious.
O thou who rejoicest in the glad-tidings of God! That home which turneth into the nest and shelter of the birds of the garden of Divine Unity, and where the nightingale of praise and utterance singeth upon the branches, extolling the Desired One and proclaiming the Cause of the Beloved, is as the highest paradise and the heavenly garden of the realms above. Blessed is thy home, inasmuch as it hath become the focal point of such a great favour and the dawning-place of such a manifest light. Therein the gentle winds of the gardens of holiness have been wafted, and the sweet scents of the breezes of reunion diffused.
By the Ancient Beauty and Most Great Name! At the time when the Cause of Him Who is the Day-Star of the heights of glory was being proclaimed, the essences of existence were, from the kingdom of the seen and the unseen, listening and exclaiming, “Well done, O people of God, well done!”
O Lord! Bless Thou the house wherein Thy call is raised, Thy mention and praise are heard, and the light of Thy guidance shineth forth. Verily, Thou art the Generous, the Almighty, the All-Bountiful.
- ‘Abdu’l-Baha (From a Tablet; Additional Tablets, Extracts and Talks; online Baha’i Reference Library of the Baha’i World Center)
This is what is worthy of the Bahá’ís: that they be infinitely kind to one another and ready to lay down their lives for each other. For service to the loved ones of God is servitude to His threshold, and consideration shown to the friends is one of the hallmarks of the beloved of the All-Merciful. God, in the loftiness and sublimity of His Lordship, is exalted above and completely independent of all things. The servitude of God’s servants, however, is acceptable and pleasing in His sight. Praised be God that ye have attained thereunto. The recompense for this praiseworthy deed and laudable effort is with Him Who is the Almighty, the Ever-Forgiving. And this recompense consisteth of heavenly confirmation, of divine assistance and gracious favour.
- ‘Abdu’l-Baha (From a Tablet; Additional Tablets, Extracts and Talks; online Baha’i Reference Library of the Baha’i World Center)
O thou youth of God! Thank God that thou hast found thy way to the Radiant Kingdom, torn asunder the veil of superstition and learned the reality of the mysteries.
All the people have formed a god in the world of thought and they worship that form of their own imagination, while the fact is that the imagined concept is comprehended by the mind which is comprehensive. Surely that which comprehends is greater than the comprehended, for imagination is accidental (non-essential), while the mind is essential. Surely the essential is greater than the accidental.
Therefore consider: All the sects and peoples worship their own thought; they create a god in their own minds and acknowledge him to be the creator of all things, when that form is superstition—thus people adore and worship imagination (or illusion).
That Essence of the Divine Entity and the Unseen of the unseen is holy above imagination and is beyond thought. Consciousness doth not reach It. Within the capacity of comprehension of a produced (or created) reality that Ancient Reality cannot be contained. It is a different world; from it there is no information; arrival thereat is impossible; attainment thereto is prohibited and inaccessible. This much is known: It exists and Its existence is certain and proven—but the condition is unknown.
All the philosophers and the doctors knew that It is, but they were perplexed in the comprehension of Its existence and were at last discouraged, and in great despair they left this world. For the comprehension of the condition and mysteries of that Reality of realities and Mystery of mysteries there is need for another power and another sense. That power and sense is not possessed by mankind, therefore they have not found any information. For example: If a man possess the power of hearing, the power of tasting, the power of smelling and the power of feeling, but no power of seeing, he cannot see. Hence, through the powers and senses present in man the realization of the Unseen Reality, which is pure and holy above the reach of doubts, is impossible. Other powers are needed and other senses required. If those powers and senses are obtained, then information can be had; otherwise, not.
- ‘Abdu’l-Baha (‘Tablets of ‘Abdu’l-Baha, vol. 3)